BV 2369 
.S74 
Copy 1 



THE 

BIBLE SOCIETY 

AND 

EVANGELICAL ALLIANCE 

AN ADDRESS 

Prepared for the State Bible Society, 

JANUARY, 1847. 
BY 

THOMAS H. STOCKTON. 



THE 



BIBLE SOCIETY 



EVANGELICAL ALLIANCE 



AN ADDEESS 



Prepared for the 



State Bible Society, 






JANUARY, 1847. 



THOMAS H.^STOCKTON. 




PHILADELPHIA: 

T, K. AND P. G. COLLINS, PRINTERS, 
1847. 



.Sit- 



THE BIBLE SOCIETY 



EVANGELICAL ALLIANCE 



The objects of the State Bible Society, are these: 1. To supply, 
and keep supplied, every family in the state, with a copy of the Bible. 
2. To aid the American Bible Society in supplying the nation, and 
co-operating with other societies for the supply of the world. 

I approve these objects, and am always happy to have an oppor- 
tunity of taking part in their promotion. "There is a spirit in man; 
and the inspiration of the Almighty giveth him understanding." 
This spirit, thus inspired, finds in this enterprise something worthy 
its devotion. If the intellect has become tired of the ordinary trifles 
of thought ; if the heart has been made sick by the ordinary littlenesses 
of affection; here the tired intellect renews its vigor, and here the 
sick heart regains its health. In this connexion, there is a universe 
of splendid contemplations, enchanting to every faculty that thinks ; 
and a universe of holy sympathies, enrapturing to every faculty that 
feels. In a word, to live in the love of such a cause as this, is to live 
on earth the life of heaven. 

But, seeing it is the duty of all who endeavor to " sanctify the Lord 
God in" their " hearts" to be " ready always to give an answer to 
every man that asketh" them — "a reason of the hope that is in" 
them, "with meekness and reverence;" I assume the presence of 
inquirers, and proceed, in the spirit enjoined, with meekness toward 
those who are without, and reverence toward Him who is within, to 
furnish an answer, sustained I trust by sufficient reasons, for the hope 
that is in me, and in the society for which I speak, in relation to this 
illustrious and benignant undertaking. 

I commend this work, and assist in its promotion, because it is 
conducted in frank, fearless, honorable acknowledgment of the two 
essential principles of Protestant and Evangelical Christianity. These 
principles I prefer to state thus : — 

1. The Bible is the Book of God. 

2. Private judgment is the duty and right of man. 

These principles are perfect in themselves ; and complete and in- 



separable in their relation. They need not, and will not bear, either 
addition or division. They are wedded, as they deserve to be, in 
matchless glory and beauty, by Jehovah's act and blessing. To add 
to them, would be like adding a second wife to Adam ; or, a second 
husband to Eve. To divide them, would be like divorcing Adam 
and Eve. What God has finished, let not man attempt to improve. 
And what God has joined together, let not man put asunder. 

The Bible Society proclaims the inherent perfection of these prin- 
ciples, and the inviolable completeness of their union. It carries 
them with it, wherever it goes. It relies upon them for all good 
results. It passes, presently and prospectively, from house to house, 
from county to county, from state to state, from continent to continent, 
from zone to zone, and from pole to pole, asking only this privilege — 
that it may submit the Bible, as the Book of God, to private judg- 
ment, as the duty and right of man. It connects not with the book 
any commentary, any catechism, any confession, any creed — or even 
so much as a marginal note. It appeals not to the judgment by any 
authority of church or state. It merely brings the book and the judg- 
ment into communion; and then leaves them with Him who gave 
the one for the instruction of the other. 

This is what I meant by the frank, fearless, honorable acknow- 
ledgment of the two essential principles of Protestant and Evangelical 
Christianity; and this is the first, great, controlling reason why I, for 
one, approve and support this cause. 

Now, therefore, the question occurs : — Is this a sufficient reason ? 
The Churches — Protestant Churches — Evangelical Churches — Chris- 
tian Churches — seem afraid to trust themselves to these principles 
alone. They assert them — maintain them — boast of them; but can 
not, or will not, confide in them. They all, or with few exceptions, 
adhere to social and authoritative standards, explanatory of the Bible, 
and repulsive of private judgment. To defend these official adjust- 
ments, academies, colleges, theological seminaries, book establish- 
ments, reviews, magazines, and newspapers — a vast complication of 
rapidly productive and wonderfully influential machinery, is super- 
added to a partisan ministry, and sustained by the most exhausting 
tribute of everything noble in our nature and available in our condition. 

An impression has long existed, and appears to be widely extend- 
ing, that there is something w T rong in these connexions; something 
inconsistent with the main principles of Protestantism ; something in- 
harmonious with the tone of the Gospel; something tending to the 
multiplication and perpetuation of the very evils which should be most 
carefully avoided. 



Speaking only for myself, though not in forgetfulness of the duty of 
cherishing a meek and reverent spirit, I prefer plainer and stronger 
language than this. To me, the wrong is palpable; the inconsistency, 
glaring; the discord, harsh and chilling; the tendency, most mis- 
chievous and deplorable. The Protestant theory — rejected by Pro- 
testant churches! The Evangelical theory — rejected by Evangelical 
churches! The Christian theory — rejected by Christian churches! 
Protestants in principle — Papists in practice ! Evangelicals in prin- 
ciple — Traditionists in practice! Christians in principle — Anti- 
Christians in practice! Unionists in profession — Divisionists in 
action ! One church in name, — a hundred churches in fact ! 
Christ our only master — and every sect under masters of its own ! 
The Bible our only creed — and every sect with a creed of its own ! 
Private judgment the duty and right of all — and every sect distin- 
guished by the excommunicating energy of arbitrary, authoritative, 
and official judgments of its own ! 

And yet, notwithstanding the general and painful impression of 
these evils, scarcely anything is more common than the sentiment 
that the time has not yet come for the removal of their causes. Not 
yet come! Can this be so? After centuries of internal confusion — 
not yet come ! After centuries of external exposure, assault, and 
mockery — not yet come ! After centuries of false appropriation of 
common and sacred resources to profane and selfish purposes — not 
yet come ! It may be so. It may be, that other centuries of confu- 
sion, and other centuries of mockery, and other centuries of false 
appropriations are yet to wear away. It may be, that the quickening 
genius of the world, and the expanding erudition of the world, and 
the accumulating wealth of the world, and the practical improvements 
of the world, and the newly opened regions of the world, and the far- 
colonizing and fast multiplying population of the world, — are still to 
be subordinated to the rival and struggling interests of sectarian am- 
bition. It may be, that when steamships and rail-roads shall mark 
off, with more minuteness than on a map, the lands and waters of 
the globe, with an unbroken line of latitude and longitude for every 
degree ; and the telegraphic net-work — where the lightning leaves the 
cloud that darkens the sky for the wire that scarcely casts a shadow, 
and exchanges its fiercest flash for the gleam of thought, and its 
loudest thunder for the omnipotence of truth — shall be extended to the 
outposts of all continents and islands, and bear its messages, from 
point to point, silent and unseen, through the gay city and the green 
wilderness, and over the heads of nations whose toil shall not be 
checked or their sleep disturbed by the transit — it may be, that even 



6 

then, the allied sovereignty of divinity and humanity — represented 
by the Bible and private judgment — will still be held in abeyance; 
the perfected facilities of universal intercommunication be quietly and 
respectably superadded to the complicated partisan machinery already 
in operation; and the moral and material commerce of mankind be 
tithed, and double tithed, and trebly tithed, in support of the usurpa- 
tions, and in homage to the majesty of sect. It may be — but — with 
all meekness toward them who are without, and with all reverence 
toward Him who is within — I cannot but indulge the hope, and offer 
the prayer, and express the belief that it may not, and will not be. 
I cannot but delight myself in the assurance, that, if the time be not 
yet come, it is not far distant when the precious will be separated 
from the vile, and the causes of the evils which now afflict us, be re- 
moved, by common consent, and with common gratitude and rejoicing! 

The impression of these evils had no little influence in the organi- 
zation of the institutions, of which the one in whose presence we are 
assembled, is a type. 

Give me — says the lover of sentimental excitement — give me the 
glowing novelist; the ecstatic poet; the brilliant essayist; the pic- 
turesque dramatist! Give me — I respond — "Owen's History of the 
Origin and First Ten Years of the British and Foreign Bible Society!" 
When I was a boy, I wept over the pages of the "Scottish Chiefs " — 
but the tears of my manhood have fallen on such books as the one 
before named. Then, I kindled at the sight of the claymore of Scot- 
land, in the grasp of Wallace — but now, I thrill, and am ready to 
shout, at the unsheathing of the sword of the Holy Ghost, by the holy 
hand of Hughes. 

Among the chief reasons which were published as calling for the 
formation of the Bible Society, were these two — "the prevalence of 
ignorance, superstition, and idolatry, over so large a portion of the 
world" — "and the recent attempts which" had "been made on the 
part of infidelity, to discredit the evidence, vilify the character, and 
destroy the influence of Christianity." Why did this condition exist ? 
Why did "ignorance, superstition and idolatry" so extensively pre- 
vail? How did "infidelity" become so emboldened, as thus to assail, 
with malign hope, the "evidence," "character" and "influence of 
Christianity? " Who can question that these evils without the church 
were occasioned, to a great degree, by other evils within the church? 
As it is now, so it was then. Divisions and hostilities degraded and 
weakened the church ; exposed it to the fury of its foes ; and left the 
world, which it ought to have filled with the gladness of salvation, to 
the ravages of sin and sorrow. Therefore, the necessity for a new 



effort; a united effort; a universal effort; and, above all, an effort 
on new principles. Therefore it was stated, in the circular Address, 
preparatory to its organization, that "the projected Society, — present- 
ing nothing but the inspired volume, would be sure to circulate truth, 
and truth alone; hereby avoiding the occasions of controversy, and 
opening a channel into which Christians of every name might, with- 
out scruple, pour their charitable contributions." Therefore, subse- 
quently, its settled law and policy — "the circulation of the Scriptures, 
and the Scriptures only, without note or comment," as "its sole and 
exclusive object." Therefore "the association of men of all religious 
persuasions," on this ground, and for this purpose. Therefore, the 
" great results " anticipated "from such a combination of effort." 
Therefore, in the highly significant language of the biographer of 
Bishop Porteus, the entertainment of the hope, by that excellent prelate, 
as well, we may believe, as by many other enlightened and charitable 
Christians, of different denominations, — " that it might operate as a 
bond of union between contending parties ; and that, by bringing 
them together in one point of vast moment, about which there could 

HARDLY BE A DIVERSITY OF OPINION, it might GRADUALLY ALLAY that 
BITTERNESS OF DISPUTE, and PUT AN END TO THOSE UNHAPPY DIVISIONS, 

which had so long tarnished the credit of the Christian world." 

That was the hope — the rational, philosophic, and apparently trust- 
worthy hope, of good and wise men, in relation to the influence of 
the Bible Society on the churches. It was to allay their bitter dis- 
putes, and put an end to their unhappy divisions. True, these 
results were to be gained "gradually;" but ought not the graduation 
to have been completed ere now? Since the origin of the Society, 
as long an interval has elapsed as that during which the Israelites 
wandered in the wilderness; and yet, instead of being at last per- 
mitted to enter the Promised Land, there are some indications of a 
disposition to turn back to the sands, and serpents, and schisms, and 
strifes of the desert for forty years more. 

But how was the Bible Society expected to accomplish the results 
I have stated? By bringing the contending parties together "in one 
point of vast moment about which there could hardly be a diversity 
of opinion." What was that? The propriety and necessity of cir- 
culating " the Scriptures, and the Scriptures alone, without note or 
comment." Why not circulate the creeds? Because they could not 
unite in. that : and an effort to do so, would only have made " confusion 
worse confounded." Why circulate the Bible? Because it is the 
Book of God. Why circulate it without note or comment? Because, 
Private Judgment is the Duty and Right of Man. 



8 

And so we come back to the view which has impressed me most 
profoundly for a number of years, as it relates to the influence of the 
Bible Society on the Churches ; and that is, that the Providential 
office of the Institution was, and is, to test the two great principles 
which the churches have so long avowed, but been afraid to trust ; 
and absolutely demonstrate, by the issue of the experiment, that they 
deserve to be trusted, and ought to be trusted, and must be trusted. 
Similar remarks might be made in respect of several other associa- 
tions, belonging to the same class : but the perfect dignity, benignity, 
and simplicity of the Bible Society, give it a front position of com- 
manding distinction, and invest its proceedings with unequalled 
responsibility and interest. 

Here, then, I take pleasure in adverting to the fact, that the Grand 
Providential Experiment just alluded to — has been repeating its 
demonstrations for forty years. To me, they are entirely satisfactory. 
The process is simple — the result invariable. There seems to be, to 
say the least, no room for deception and no reason for doubt. 

It would be difficult to imagine a moral experiment more magnifi- 
cent, more complete, Or more decisive. The whole world has been 
thrown open to the operations of the Society; and all mankind have 
become its subjects or witnesses. It has surveyed coasts; traversed 
continents ; united islands ; and numbered their ports and capitals, 
their hamlets and homes. It has addressed Caucasians, Mongolians, 
Americans, Malayans, and Africans. It has addressed them, not 
only as races, but, in all their varieties as nations and tribes. It has 
addressed the enlightened, the civilized, the semi-civilized, the bar- 
barian, and the savage. It has addressed them, in nearly two hundred 
languages and dialects. It has addressed them, as it found them, 
under Christianism, Judaism, Mohammedanism, Brahminism, Bood- 
hism, and Fetichism. It has addressed them, under all forms of 
government ; and in all social, domestic, and personal situations, 
classes, and conditions. It has addressed them in the city — in the 
courts of kings, the palaces of nobles, the mansions of merchants ; 
the dwellings of scholars, artists, tradesmen, mechanics, and laborers; 
the retreats of the vicious, the asylums of the poor, the hospitals of 
the afflicted, and the prisons of the criminal and condemned. It has 
addressed them in the country — in the homesteads of landlords ; in the 
cottages of husbandmen, gardeners, and vine-dressers ; in the hovels 
of manufacturers and miners ; and in the tents of shepherds and 
hunters, pilgrims and warriors. It has addressed them at sea — in the 
war-ship, the freight-ship, the passenger-ship, the convict-ship, the 
exploring- ship — and on lakes, rivers, and canals — in the steamboat 



smoking and foaming from afar, and the horse-drawn barge, winding 
low and slow, among the sun-set shadows of overhanging mountains, 
and startling the slumbers of a thousand echoes by the helmsman's 
horn and the emigrant's song of his father-land. 

In all this vastness, variety, and minuteness of action, it has 
merited and met the most handsome encouragement. The most noble 
and honorable estates in Protestant kingdoms and republics, have 
lavished upon it their brilliant and attractive patronage. The Pro- 
testant churches, laying aside their jealousies to unite in its support, 
have unlocked their richest treasures to supply it with means, and 
spared many of their selectest champions to furnish it with agents. 
And now, what state, what church excels it? How many states and 
churches fail to equal it ! How many might better perish, than this 
society be impaired! How many might fall, like stars from the fir- 
mament, leaving the world none the darker for their loss! But if 
the Bible Society, in its sublime glory, in its immense and vital 
power, were only eclipsed — what gloom would cover the earth, and 
what fear subdue the people! 

Now, therefore, let me ask — is there any reason to regret this expe- 
riment ? Has it not been successful ? Could the society have existed 
with a creed ? Has it not flourished without a creed ? Has it not 
fulfilled its high office ? Has it not demonstrated that the whole 
creed system is unnecessary, as well as mischievous ? Has it not 
demonstrated that the true principles of union and usefulness are the 
Divinity of the Bible, and the Duty and Right of Private Judgment ? 
In almost all possible connexions, it has brought the Bible and Private 
Judgment together — and where has the effect been adverse to their 
fellowship ? Is not the Book everywhere the same ? Is not the mind 
everywhere the same ? Is not their reciprocal adaptation everywhere 
the same? Is not the innocency of their relation everywhere the 
same ? Is not its utility everywhere the same ? Where has the 
Society failed to do good, at home or abroad ? How many millions 
rise up on earth, how many in heaven — to call it blessed ! And where 
has it done evil, at home or abroad ? What dark catalogue can be 
brought forth to counterbalance its benefits? What agents, what 
instruments of evil does it anywhere employ ? Wliere has it occa- 
sioned heresies ? Where has it fomented strife ? Where has it 
wrought divisions ? Where has it raised up new parties ? It has 
been everywhere — but only to appear in angel beauty, and lift up its 
angel voice, in all the gladness of its angel spirit, and lead the 
redeemed nations in singing the angel chorus: — "Glory to God in 
the highest, and on earth peace, good will toward men!" 



10 

I presume there are none, at least among Protestants, who regret 
the experiment. Surely, there is no good reason to regret it. And 
yet, I am now constrained to notice, more at large, indications to 
which I have already incidentally alluded, that the churches are still 
strangely unwilling to trust the principles which they avow ; notwith- 
standing the manner in which Providence has tested and proved 
them, in their sight. 

If we could believe that there was any deliberate and discriminating 
comparison in the case, we would have to infer, that the result of the 
experiment is now decided to be adverse to the propriety of trusting 
these principles, and that the conclusion has been agreed upon and 
confirmed — that the old plan of the churches is right, and ought, 
therefore, to be retained ; and that the new plan, of the Bible Society, 
is wrong, and ought, therefore, to be rejected. For: the Grand 
Evangelical Alliance — commenced by a convention of hundreds, and 
consummated by a convention of more than a thousand, of the finest 
minds and purest hearts in Christendom — concentrating, to a remark- 
able extent, the most pious and charitable aspirations of the immense 
constituency which they, at least informally, represented — has, after all, 
itself adopted a creed! — in full view of the results of this experiment, in 
full view of the signs of the times, and in full view of the interests involved 
in its action — adopted a creed ! — though disclaiming all design of a 
church organization, and therefore without an apology in this connex- 
ion — has still adopted a creed! — though refusing to admit even church 
representation, and therefore without an apology in this connexion — 
has still adopted a creed! — though asserting itself simply an associa- 
tion of individuals, and therefore without an apology in this connex- 
ion — has still adopted a creed ! — though confessedly founded on the 
allowance of different opinions, and different creeds, and different 
governments, and all the differences of denominational operations, as 
of things too sacred to be disturbed — has itself adopted a creed! — not- 
withstanding all asseverations to the contrary, a manifest, arbitrary, 
authoritative, and exclusive creed ! — and must now begin the endless 
task of defending it, through all its organs, in all the world ! 

What was "the main object contemplated" in this movement? I 
answer, in the language of Dr. King's "Historical Sketch" — "the 
cultivation of Christian Union." But what is the effect of the creed ? 
1 answer, in the language of the same document, — "Articles are 
necessarily introduced by which some Christians are excluded!" Can 
this be so? Is it "necessary," in prosecuting a plan for "the culti- 
vation of Christian Union," to introduce articles "by which some 
Christians are excluded?" If so, then surely Christian Union is a 



11 

Utopian dream; and the prayer of Christ is a disproof of His pre- 
science. But what was supposed to make it necessary? I answer, 
in the language of the same sentence : " It is only because vigor, and 
even comprehensiveness of action, cannot otherwise be secured.'' 
Can this be so ? Does not the Bible Society act vigorously and com- 
prehensively ? Surely it is a strange fancy that the only way to secure 
vigorous and comprehensive action among Christians is, to commence 
by excluding Christians from participating in it! Besides, if it were 
fact instead of fancy, it seems a singular justification to be offered by 
Protestants — seeing that Romanists could ask nothing better to vindi- 
cate the claims of Popery! Indeed, it is such a plea as would sanc- 
tion all the tyrannies that ever existed ! 

But, the creed itself, or the "Doctrinal Basis," as it is styled — a 
basis so narrow that hundreds of thousands, if not millions of Chris- 
tians can gain no foothold upon it — what more shall be said of that? 
It is admitted, in the document referred to, that "it may appear some- 
what vague and indecisive" — and declared, "that there must be a 
scantiness and generality in its contents; and that all we can hope 
for is, to indicate a few principles which are important in themselves, 
and of which the sincere belief is acknowledged to be saving." Now, 
that they were "vague and indecisive" — "scanty and general" — as 
first reported — cannot be denied. That some of them are so still, 
cannot be denied. And that the changes made in them excite sus- 
picions of more policy than candor, on the part of some who were 
engaged in their preparation, is certain. Still, if the hope expressed 
were only fulfilled — if the summary did indeed indicate principles " of 
which the sincere belief is acknowledged to be saving" — w T e might 
rejoice in it. But may not a person sincerely believe the Entire 
Summary, and yet not be saved ? Are we saved by "principles?" — 
or by the "sincere belief" of principles? Not so have we learned 
Christ. Not even the "sincere belief " of the whole Bible — much 
less of " a vague and indecisive " summary — can be properly acknow- 
ledged as "saving." The Holy Scriptures are " able " to make us 
"wise unto salvation" — to teach us how we may be saved; but it is 
neither the lesson, nor our faith in it, that actually saves us — but God 
himself, in Christ Jesus, by the Holy Ghost. 

It is far, however, from my purpose, to criticise these articles — 
though some of them are tempting to a critical spirit. My chief 
design is, to call special attention to the most marvellous fact, that 
the first and second of the series, are precisely those, for acting on 
which I extol the Bible Society ; and for fearing, declining, refusing 
to act on which I am grieved, not only by the churches, but now, 
more especially, by the Evangelical Alliance ! Here they are : 



12 

1. "The Divine inspiration, authority, and sufficiency of the Holy 
Scriptures." 

2. "The right and duty of private judgment, in the interpretation 
of the Holy Scriptures." 

See that! Is it not most marvellous? Was there ever a more 
striking case ? There are the two great and glorious principles, of 
which I have been speaking; the perfect principles; the wedded 
principles; the relatively complete and inviolable principles; the 
principles that will bear neither addition nor division ; the essential 
principles of Protestant and Evangelical Christianity — there they are : 
the Bible and Private Judgment! — avowed by the Alliance, as dis- 
tinctly and impressively as ever they were by the Churches — made the 
very leaders of the Creed! — but which, after all, the Alliance, like 
the Churches, was afraid to trust alone ! 

How could they append to these articles, any others! How could 
they proceed, by seven others, to exclude from Christian Union, 
acknowledged Christians, who would have united with them, on these 
two ; and who, by common consent, and by this very preceding and 
explicit proclamation, have just as good a right, and are just as 
solemnly bound, to exercise their own judgment in the interpretation 
of the Scriptures, as those who excluded them! 

It is not so much because of personal objections to the doctrines in 
these articles, that I thus speak. Certainly, however, I could not 
have entered the Convention, with a clear conscience, on condition 
of an unqualified subscription to them. Certainly I should modify 
them somewhat, if I needed such a formulary, for my own use. And 
yet, in all probability, I have as much general faith in them, as had 
most of the respected persons who voted for their adoption. But it is 
the principle of the system — the inconsistency and real, though unin- 
tended, tyranny of the imposition — that impel my utterance. 

They were afraid of the Unitarians — afraid of the Universalists — 
afraid of the Disciples — afraid of the Brethren — afraid of the Friends — 
afraid, it may be, of many other parties ; and what is all this but to 
be afraid of the Bible and Private Judgment ? They bring the Book 
to the Man, and tell him it is his right and duty to judge its contents 
for himself: and then — give him seven judgments of their own to 
control his judgment, and then — gravely inform him that if his judg- 
ment shall differ from theirs, they will exclude him from their fellow- 
ship ! Is this right ? Is it expedient ? Is it hopeful ? To my mind, 
it is wrong, inexpedient, and hopeless. 

I never think of the Thirty-Nine Articles without respect; and yet, 
the very number of them has an unpleasant association, in my mind, 



13 

with the punishment of the apostle — forty stripes, save one. Why 
cannot the church escape such sore inflictions? But henceforth the 
Nine will equal the Thirty-Nine, in celebrity, if not in power. 

What, then, is the conclusion of the whole matter ? I can speak 
only for myself. I, for one, fall back on the Bible Society. I pro- 
claim and applaud it, as a Grand Evangelical Alliance, more 
genuine and trust-worthy than that which has so recently and tri- 
umphantly assumed the name. 

I prefer its Principles — The Bible and Private Judgment. 

I prefer its Plan — " the circulation of the Scriptures, and the Scrip- 
tures alone, without note or comment." 

I prefer its Assurance — that, "presenting nothing but the inspired 
volume, it will — circulate truth, and truth alone." 

I prefer its Association — because it embraces persons "of all re- 
ligious persuasions." Here is not only the contemplation, or even the 
cultivation, but, also, the consummation of Christian union. Here is 
action, at once vigorous and comprehensive, without necessity for the 
exclusion of a single Christian. Here, Unitarians, Universalists, 
Disciples, Friends, Plymouth Brethren, Ronge Catholics, Czerski 
Catholics, Giustiniani Catholics — all, in a word, who acknowledge the 
Divine origin and authority of the Book, and the obligation and suffi- 
ciency of Private Judgment — however imperfectly or erroneously they 
may be supposed, by the great evangelical majority, to have exercised 
their judgment hitherto — yet meet a fearless and honest welcome. 
Here is the opening of the " channel into which Christians of every 
name" may, " without scruple, pour their charitable contributions" — 
without scruple, for the work is one of common and incomparable 
interest, and in the promotion of it the rights of all are not only 
theoretically confessed, but, also, practically respected. 

Finally, I prefer its Hope — the pious, humane, and elevating hope, 
that, in addition to counteracting the influences of "ignorance, super- 
stition, idolatry" and "infidelity," beyond the church, it will, at the 
same time, within the church, " avoid the occasions of controversy" 
— " allay bitter disputes" — and, instead of perpetuating, " put an 
end to those unhappy divisions which have so long tarnished the 
credit of the Christian world." 

It was my desire and design, to notice other reasons for commend- 
ing and preferring the Bible Society. 

In particular, I wished to express my gratification, that the large 
class, as I suppose it to be, of Christians, who are now thrown into a 
midway position between the Evangelical Alliance and the parties 
excluded from it — a class, whose education, connexions, sympathies, 



14 

doctrinal views, and practical operations, all tend to identify them 
with the individuals who formed the Alliance, rather than with those 
not permitted to enter it — may, in the Bible Society, still maintain 
this identity, without adopting any false principles, or estranging, by 
any seeming unkindness, a single brother, however heretical he may 
be deemed, who sits down, with a candid mind and heart, to study 
the Book of God, and determine by it his own faith and duty. Give 
me, therefore, I am ready to exclaim, the Bible Society : for it restores 
me to the fellowship of Trinitarians and Partialists, without making 
it necessary to exclude Unitarians or Universalists ; and so in relation 
to Baptists, Dutch Reformed, German Reformed, Lutherans, Metho- 
dists, Presbyterians, and Protestant Episcopalians, on one hand — and 
Brethren, Disciples, Friends, and similar sects, on the other. In a 
word, it enables me to recover the most exquisite religious affinities, 
the most precious and cherished social endearments ; without con- 
straining me to act as though any were altogether right, or any alto- 
gether wrong, or any intentionally wrong, or that right and wrong 
would be confounded by co-operation in good works ; or in any other 
way, to give a needless pain to a single brother-Christian or a brother- 
man. 

Again, I desired to allude to the inestimable advantage of the Bible 
Society, in relation to a subject which is generally treated as pecu- 
liarly delicate and dangerous ; and by which the Alliance, notwith- 
standing its precautions, was no little troubled. The Alliance excludes 
slave-holders ; and, of course, slave-holders will exclude it. The 
Bible Society does not exclude slave-holders ; and, of course, slave- 
holders do not exclude it. It passes as frankly and fearlessly through 
the slave-states as the free. Why so ? Because of its principles — 
the Bible and Private Judgment. Because of its plan — to circulate 
the Bible, and the Bible alone, without note or comment. The 
authority of the Bible is as fully acknowledged in the south as in the 
north. Classic and popular authors may be expurgated for southern 
sale. But who ever heard of a publisher's expurgating the Bible 
for southern sale ? Let one word be taken from it, on this, or any 
other subject, and the south, as quickly as the north, would shrink 
from the edition with perfect horror. Give us the Bible — is the cry 
— the whole Bible, and nothing but the Bible. Here is my rejoicing, 
in this connexion. The question is thus made single and simple. It 
is not the authority and meaning of the Bible, both ; but, only the 
meaning. And how is this to be ascertained and agreed upon? By 
division — or by union ? Certainly, division is very unpromising. 
Certainly, union encourages hope. I go for union; and, therefore, 



15 

prefer the Bible Society to the Evangelical Alliance. Let the study 
of the Bible proceed. Let it not be disturbed by dissolving relations. 
Let it be conducted, as it ought, in all patience, in all candor, with 
brotherly-kindness, and a spirit of prayer — and, in my humble judg- 
ment, ere long, o'er all the south, the light will break forth, like the 
spreading of the morning on the mountains. 

And yet once more : — I cherished the thought of a closing glance, 
at least, at that universe of splendid contemplations and holy sympa- 
thies, to which I alluded in the commencement. But now, my task 
accomplished — the reason for the hope that is in me being carefully 
if not adequately assigned — I seem to be subdued by a combination 
of feelings, in w T hich, I trust, there is somewhat of the meekness 
which adorns our external fellowship with each other, and of the 
reverence which hallows our internal communion with God. And 
what shall I say ? Improvement is the watch-word : but to what does 
it apply? Not to the Bible — but, to Private Judgment. Not to 
Revelation — but, to Reason. Not to God — but, to Man. It is to 
make Private Judgment equal to the Bible. It is to make Reason 
the counterpart of Revelation. It is to make Man the image of God. 

For six thousand years, the sky has hung over the earth. All this 
time the sky has been perfect; the earth, imperfect. Improvement 
is never needed there; it is always needed here. There, the meteors, 
like angels, pass to and fro. There, the stars, like the angels 5 
thrones, stand fast forever. There the moon, like Christ, fulfils its 
peaceful and brilliant mediation. And there the sun, like God, un- 
veils its glory — while the meteors hide, the stars fade, the moon itself 
becomes subject, and the one Radiance is all in all! Who can 
quicken the meteor's flight? Who can increase the serene stability 
of the stars? Who can embellish the beauty of the moon? Who 
can magnify the grandeur, or heighten the splendor of the sun? 
Alas! 'tis not so here! Here the curse fell on Eden — and, in all 
lands, the plains wither and the mountains smoke with it yet! Here, 
the deluge rolled its shoreless waves — and, from pole to pole, the 
coral-reefs of islands, and the sand-bars and icebergs of measureless 
continents, whiten with its foam and tremble with its thunder yet ! 
Here, man, expelled from his first home, has never been able, with 
all his toil, to gain rest in another. The cities he has built — rock 
with the earthquake, fall in the hurricane, flame with the war-torch, 
or crumble piecemeal under the mosses of age. The fleets he has 
launched — rot in the dock, founder at mid-sea, are wrecked among 
the breakers, or, dismasted by the tempest, labor in the trough of the 
after-swell, and float, with moaning or maniac crews, in the helpless 



16 

and hopeless calm. Sad victim of sin, and ignorance, and poverty, 
and death, he has multiplied countless generations, all of whom have 
wandered, till wearied out, among the ruins around them, looked 
wishfully up to the peerless and changeless attractions of the firma- 
ment, and retired to their only repose in the dark and silent sepulchre. 
Here is the place for improvement ! Who, then, shall soften the soil 
to the mellowness of the slope where Adam trained the vines and 
plucked the bloom and fruit of his nuptial bower? And who shall 
smooth the seas to the glassy brightness of the quiet lake, where Eve 
blushed at the vision of her own charms, and smiled to see them love- 
lier for her blushing? Who shall evoke that Paradise again? Who 
shall extend its fadeless profusion to every spot on earth where the 
lights of Heaven look down? Who then shall sound the silver 
trumpets of the resurrection, and fill the green and glowing world 
with the sudden grace, the singing gladness, and the roseate immor- 
tality of the children of God? Who thus shall make the earth as 
perfect as the sky? 

I answer thus : For six thousand years, the more glorious firma- 
ment of Divine Revelation has hung over the more solemn ruins of 
human society. Patriarchs, prophets, princes, poets — all classes of 
saintly inspiration sparkle there. Angels, archangels, cherubim, 
seraphim — all classes of celestial spirits, glitter there. Christ moves 
among them all. God shines out, and over-glories all. No improve- 
ment can be there. But here are a range and occasion for improvement, 
excelling all imagination of merely physical change. The degrada- 
tions and oppositions of human judgment, with all the prejudices, 
animosities, and hostilities proceeding from them, are of infinitely 
more importance than the pressure of physical evils. Let, then, the 
Bible Society, go on with its work. Let it bring up Private Judg- 
ment to an appetency and competency for Biblical investigations — let 
it fill the mind of the world with the truth, the whole truth, and nothing 
but the truth, and fill the heart of the world with a corresponding love 
of the truth, and chasten the habits of the world, until they furnish a 
fitting exemplification of the truth — and a far more glorious redemp- 
tion below will reflect the more glorious firmament above, and Eden 
be forgotten in the precincts of heaven. In a word, give the Bible 
to the World and make the World like the Bible, and our present 
most splendid contemplations and most holy sympathies will prove 
dull and joyless, in comparison with the transcendent glory and rap- 
ture of such a distribution and such a renovation. 

THE END. 



THE WE 

CHRISTIAN 



LIBRARY OF CONGRESS 



.-..,■„.„.. ,„ ill „,„ 

029 787 263 1 * 
AN INDEPENDENT, COMPREHENSIVE AND impartial, 

newspaper; 

DESIGNED FOR WELCOME AND USEFUL CIRCULATION 

Among all Friends of Christian Union, Christian Benevolence 
and Christian Literature. 

TO BE PUBLISHED, EVERY SATURDAY, AT 

NO. 40 NORTH FOURTH STREET, PHILADELPHIA. 
Price, Two Dollars a Year, invariably in advance. 

T. H. Stockton, ~) 

J. G. Wilson, y Editors. 

Theophilus Stork, J 

W. S. Stockton, General Agent. 

The Christian World, in print, is intended to represent the Christian 
World, in action — in a word, to daguerreotype it: and then, for purposes of 
common advantage, to compare the organized and operative Religion of the 
Age with the Religion of the Bible. The times increasingly demand just 
such a publication. 

The enlarged literary and business agencies of the Establishment are 
deemed amply sufficient to assure the public of successful management. Its 
immediate connection with the Christian Atheneum — an Institution which 
is to be furnished with many of the principal organs of Church and State, 
both in Europe and America — will give its conductors early access to invalu- 
able sources of universal intelligence. 

As soon as one thousand substantial subscribers are secured, the paper will 
be put to press. Persons interested are requested to send in their names 
immediately. 

Address, — W. S. Stockton, General Agent, Philadelphia, Pa., or either 
of the Associate Editors. All orders will be punctually attended to. 

T. H. STOCKTON, Editor and Proprietor. 

Philadelphia, January, 1847. 



NOW OPEN, 

THE CHRISTIAN ATHENEUM, 

No. 40 North Fourth Street, Philadelphia. 

The design is, to supply the Institution with Foreign and American Pe- 
riodicals, of all classes — particularly the organs of all religious denominations 
and benevolent societies, and with as many new books as the subscription 
shall warrant. It is believed that the Christian Atheneum now exhibits a 
greater variety of specimens, especially of British Periodical Literature, than 
can be found elsewhere in the United States. An order has been already 
forwarded to London, for the regular supply of some thirty Reviews, Maga- 
zines and Newspapers — and the number will be enlarged, of course, as means 
increase. Meantime, American Periodicals are coming in daily. The sub- 
scription list already includes about sixty of our most respectable citizens. 

Price, FIVE DOLLARS per annum. Persons interested are invited to 
call and enter their names. 



